죽음을 주제로 본 존 던의 종교시와 산문

이성태 경북대학교 대학원 2014 국내석사

John Donne (1572-1631), who spent much of his life anticipating his death, was possessed of a tremendous fear of death. His devotional writings are strategies for overcoming this fear. His lifelong preoccupations about death can be attributed to his political and social situation as the heir of a tragic long-suffering Catholic heritage and a series of deaths of his own family: especially his brother, Henry Donne and his wife, Ann More. Divine Poems including 19 Holy Sonnets belong to a later and darker period of his life, when the death of his wife in 1617 significantly changed his personal perspective. The later poetry and prose, characterized by his obsessive thoughts of death and afterlife, appear repeatedly throughout his works, emphasizing the following: “an urge to battle death directly; a desire to take death into one’s own hands; a loathing of the separation of body and soul; an overwhelming concern for the material decay of the corpse; an anxiety about the mixing of remains in the grave; a longing above all for resurrection”(Targoff, “Facing” 217). Also, Targoff argues that Donne does not long to perpetuate his life on earth so much as to ensure his redemption after death; hence death was simultaneously a dreadful prospect and an essential phase in his path to eternal salvation(218). According to John Carey, Donne’s aim, when he writes about death, is to make it more active and positive than life, and so negate its deathliness(186). As such, these preoccupations about death in Donne’s poetry and prose seem contradictory and incoherent, and each shows a different constituent of Donne’s lifelong struggle with sin and horror of death. This thesis aims to examine what Donne’s attitude of the death is in Divine Poems, Devotions upon Emergent Occasions, and Death’s Duel, all of which are characterized by obsessive thoughts of sin and death in his later career. Also, this study explores Donne’s splendid artistic imagination and creativity in his poems and prose. Chapter Two examines sin, fear of death, and the process of overcoming the fear in Divine Poems. Donne’s moral and spiritual imagination in Divine Poems must be considered along with his peculiar personal situations in the 17th century. His Holy Sonnets, called “the summit” of Donne’s art (Wilcox, 152), represent his spiritual conflict and struggle with God, the silent auditor. Donne is not only chiefly remembered for his poetry as one of England’s great poets, but also well known for his power and eloquence as a preacher. According to James Winny, it was in this capacity that Donne was best known to his own contemporaries, and the greater part of his work is in prose(164). Through Devotions upon Emergent Occasions, Chapter Three analyzes intensely introspective meditation on the subject of decay and death, and also examines Donne’s religious imaginative power which sublimated his own serious illness to the spiritual condition of himself and the world, and to the private meditation about God. While the Devotions is for the particularity of Donne’s own miserable condition, the text speaks for and is “involved in Mankinde”. The ultimate concern is to analyze the wider human condition and read the relationship of humanity to divinity(Wilcox 159). The last Chapter investigates the interrelationship between life and death in Death’s Duel, and analyzes “issues of death” and resurrection. In Death’s Duel known as his own funeral sermon, Donne has “a particular interest in how the parameters of salvation might be extended, but also a heightened awareness of what might lie between them and salvation.”(Shell 650-51). In the sermon, the preacher insists that life is “indistinguishable from death, and the entire life cycle is rewritten as a continuous act of dying.”(Targoff, John 163). The event of birth now becomes the event of death. This negation of the earthly joy of birth shows a new strategy for overcoming the fear of death, collapsing the distinct boundary between birth and death. Now the wonder of life no longer comes along with creation of life, but with resurrection after death. As Wilcox argues, Donne’s devotional writing may in fact be summed up by means of these three prepositions: his religious works all speak “of God”; his divine poems and his Devotions upon Emergent Occasions are prayerful dialogues “with God”; and his sermons take on the awe-inspiring task of speaking “for God”(150). Donne’s devotional writings are heavy with sense of sinfulness, spiritual anxiety and fear of mortality. But, they are also Donne’s best strategies for conquering the terror of mortality. Only grace of God will lead to salvation, by which the mortal become immortal.

메디컬 드라마를 활용한 의과대학생을 위한 죽음 교육 연구

주예진 건양대학교 대학원 2021 국내석사

Although the proportion of deaths at medical sites is increasing, there was a lack of reflection on the deep contemplation of death and the doctor's attitudes to various situations related to the death of patients. The medicalization of death, which most hospitals have no choice but to experience the death situation, has made it more important for doctors to recognize and attitude toward death. It can also be said that ‘death education’ for medical students who will become future doctors is essential because doctors are increasingly responsible for decisions on patients' ‘life-sustaining treatment’. Due to the ‘medicalization of death’, death situation can only be experienced in hospitals, and even in university hospitals, which can be called practical educational institutions, it is difficult to witness the actual death of patients due to strengthening their authority. Nevertheless, the study focused on ‘medical drama’, in which death education cannot be centered on textbook theory. It is hoped that even medical students, who are practical students, will be able to provide death education using medical dramas that closely reenact the actual medical situation at a time when it is difficult to experience death in hospitals. Among the medical dramas, seven were selected to reflect the actual medical reality. It is intended to extract the story of death in seven medical dramas and provide it by theorizing the subject of death education through qualitative coding, one of the methods of qualitative research, as a death education module for medical students. As a result of structuring and coding the death education key words in the death story to the goals of education, we classify them largely in terms of cognition and emotion, as well as in practice and action. In terms of cognitive and emotional aspects, it consists of topics that allow you to think about the patient's own, the patient's family, and the doctor's feelings around the patient's death. After practice after after aware of the patient's death and behavioral aspects of education to discuss the topic, to real action around the patient's death. Things to do more about the patient's pain to empathize with and will be able to act. It is hoped that death education will be activated in medical education through the Death Education Module, which was formed using medical dramas.

The Contribution of Work to the Deaths of Despair

Hawkins, Devan M University of Massachusetts Lowell ProQuest Disser 2020 해외박사(DDOD)

Deaths due to drug overdoses (primarily opioids), suicides, and alcoholic liver disease have been increasing rapidly over the past decade in the United States. The increase in these causes of death, collectively referred to as the deaths of despair, have contributed to declining life expectancy.Identifying occupations that have elevated mortality rates from these causes of death may both (1) identify groups to whom intervention can be targeted to mitigate their risk of dying from these causes of death and (2) recognize occupational exposures that may be contributing to these elevated rates and, therefore, be potential targets for primary prevention.In Aim 1, mortality rates and trends in these rates due to the deaths of despair are examined for workers in Massachusetts (MA) between 2000 and 2015. Mortality rates increased by more than 50% between 2000–2004 and 2011–2015. There were substantial differences in mortality rates and trends according to occupation. Blue collar workers were at a particularly elevated risk for these deaths and had elevated trends, notably: construction and farming, fishing, and forestry workers.In Aim 2, we examined potential occupational risk factors that may be contributing to occupational differences in the deaths of despair. We found that occupations with high injury and illnesses rates also had high rates for the deaths of despair, particularly opioid-related deaths and suicides. Additionally, jobs with a highprevalence of job insecurity had high rates of opioid-related deaths. Occupations that had seen increases in the prevalence of alternative work arrangements had a more rapid increases in the deaths of despair compared to other occupations.In Aim 3, we examined the deaths of despair among construction workers, a group with particularly elevated rates of deaths of despair. Roofers; construction laborers; carpet, floor, and tile installers and finishers had elevated rates of deaths of despair compared to other construction workers. Construction trades with higher rates of occupational injuries and illnesses, more ergonomic demands, and lower rates of unionization had higher rates of deaths of despair, particularly opioid-related deaths.The findings from this dissertation suggest first that work may be an important contributor to differences in the deaths of despair. Attention should be given to addressing physical and psychosocial hazards at work that may be risk factors for the deaths of despair and targeting interventions to particularly vulnerable workers.

고소설에 나타난 죽음과 저승 인식 연구

이선근 수원대학교 2017 국내박사

This study aims to explain the Korean perception of life after death through the concepts of death and the afterlife depicted in classical novels. Koreans believe that death is the extension of life and view the afterlife not as a space isolated from life and death but as a space that is bound in the same circulation system as the earth and that has a mutual relationship with the earth. Likewise, the earth and the afterlife are two interlocked cogwheels moving and coexisting in one big world. This is the basis on which Koreans’ perceptions of the world, such as those of life, death, and the afterlife, are formed. To study the perception of death and the afterlife depicted in classical novels, the perception of the afterlife presented in shaman rituals and ethnic funeral customs in Korea was examined first as an observation of Koreans’ fundamental perception of the afterlife. The afterlife depicted in ethnic funeral customs is unclear. There are no specific references to the location or the people residing in that space. When a life ends, a reaper transports only the spirit to the afterlife, and these customs consider the afterlife as a space to which a back and forth access from the earth exists, regardless of the distance. According to shamanic beliefs, after death, the spirit either goes to the afterlife to live a life different from the one it had or is resurrected to the earth. The shamanic view upholds the concept of eternal life, believing that spirits live forever after reaching the afterlife. In particular, the afterlife depicted in shamanic myths is not a space isolated from the earth but an interconnected dimension of communication and enjoyment. The perception of the afterlife stems from an attitude very much centered in the present world, with the afterlife placed around the human world. Some beings have access to both worlds and are helped by divine beings. Moreover, the afterlife is perceived more as a space of faith where one can receive consolation in their present life and be redeemed from the evil things one committed rather than a dichotomous space divided into heaven and hell. This study also examined the meaning of the afterlife depicted in Korean folktales with regard to the aspects of separation of flesh and spirit and death and life after death. Korean folktales depict humans as the union of flesh and spirit; life and death are respectively signaled by the union and separation of flesh and spirit. Since such perceptions of immortality of spirits, separation of flesh and spirit, and life-oriented thinking are demonstrated not only in ethnic funeral customs and shamanism but also in folktales, these may be considered as the prevalent ideas driving Koreans’ fundamental perception of the afterlife. To study the world of the afterlife depicted in classical novels, the deaths depicted in such novels were categorized into the death leading to the afterlife, the death that remains in the present life, and the death entering the eternal world. On the basis of the above categories, the shape of the afterlife was examined. Classical novels present a great diversity of narratives on the process of traveling back and forth to the afterlife. However, the location of the depicted afterlife is vaguely described; it is unclear if it is in the sky, under the ground, or at the end of the world. The shape of the afterlife in classical novels, on the other hand, is similar to hell described in Buddhism. The portrayal of the shape of the afterlife in these novels, however, extends beyond the Buddhist interpretation. There are also spaces that conform to Confucius ideology, and some novels depict the afterlife by combining the existing view on the next life held by Buddhism, the concept of heaven maintained by Taoism, and ethnic funeral customs. Moreover, the afterlife is depicted as a world where characters with human-like features exist. The meaning of the afterlife depicted in classical novels has also been searched in this study. First, although the afterlife is a space of the dead, it is perceived as a space characterized by the life-oriented thinking that one wishes to avoid death and live eternally in the present world. In addition, the space is described as a friendly place where the life span can change and one can be rewarded depending on the action of the person in the present world. Second, a person whose life has ended without opposing the providence of nature is judged by the karma he has done while living on the earth. Also, a person who has more life to live is sent back to the earth to continue life. Thus, the afterlife is a virtual space that controls death and bestows new life, created by the manifestation of awe and doubt about life and death—the most fundamental question faced by humans. Third, although the afterlife is the space where punishments and rewards are given according to good and bad deeds done on the earth, there is no clear indication that good deeds lead to heaven and bad deeds to hell. In other words, the idea that a spirit can return from the afterlife to the present life is engraved in our perception. Finally, according to the shape of the afterlife and its features described above, the afterlife can be summarized as follows. The perception of the afterlife is shaped by a combination of fundamental concepts held by Koreans and the Confucian, Buddhist, and Taoist views of the afterlife. The afterlife witnesses the instinctive desire of pursuing or extending life on earth, controls death but also bestows new lives, and offers Koreans the hope of eternal rest.

Emily Dickinson의 의식에서 나타난 Death와 Immortality 주제 연구

이태순 崇實大學校 大學院 1991 국내석사

A Comparative Study of Euphemism in Chinese and English

FAN WENBO 부경대학교 대학원 2020 국내석사

Euphemism is a typical and common cultural phenomenon which has a long standing history in languages. Death particularly is an important component of euphemism and plays a vital role in linguistics. This thesis analyzes the expressions of euphemism in English and Chinese which differ absolutely in culture, to see how euphemism is used in these languages, and to explore the deep cultural connotations underlying the language expressions. For all people, death is the most terrible thing because it represents the end of life, which is the most terrible event to human beings. In any culture, death has caused people an unpleasant mood or fear as a taboo. There are many euphemisms for the word ‘death,’ in order to avoid directly talking about it. As a consequence, it is a forbidden area in every culture. Instead of mentioning the word ‘death’ directly, euphemisms are used to substitute for it. Death euphemism is a not only linguistic phenomenon, but also a cultural one. Euphemism can reflect the traditional value, religion, and social customs of the nations. In both Chinese and English, it is found that death euphemisms are often applied in the daily life. Paying attention to the various death euphemisms that are commonly used in the languages may improve our understanding euphemism about society’s attitudes toward death. Generally, death brings sad feelings. The greatest misfortune in life is death. People are afraid of death and are unwilling to mention the terrible and mysterious word "death" for fear, which is assumed to misfortune or disaster. However, it has to be mentioned in real speech communication, creating different death euphemisms in languages. When people are unwilling to say such taboos and have to specify the matter, they have to use pleasant words to imply what others do not want to hear, and have to use hidden words to imply what others do not want to say about "death", thus resulting in death euphemism.   Death euphemism are used differently depending on languages and cultures, reflecting the spirit of the people and the culture thereof. This thesis discusses the euphemism in languages with respect to the religious beliefs, values, and customs. Now, based on these cultural similarities and differences, this thesis will illustrate the differences between Eastern and Western euphemisms of death.

Association between Coffee and Green Tea Consumption and All?cause and Cause?specific Death

김희원 서울대학교 대학원 2016 국내석사

Background: Both coffee and green tea are popular beverages worldwide. However, the effect of these beverages on death remains unclear. Therefore, we aimed to investigate the association between coffee and green tea drinking and all‐cause and cause‐specific death. Materials and Methods: The Korean Multi‐center Cancer Cohort (KMCC) study, a population‐based prospective cohort study, commenced from 1993 to 2005. Death was ascertained by means of linkage to Nationwide Death Certificate database in Korea until December 31, 2014. We used 11,877 individuals (4,615 men and 7,262 women) for analysis. The risks of all‐cause, cancer, cardiovascular disease and other particular caused death were assessed by estimating hazard ratios (HRs) and their 95% confidence intervals (95% CIs) using cox proportional hazard model adjusted for potential confounders such as age, sex, cigarette smoking, alcohol consumption, body mass index and comorbidity index (consisted of history of bronchopneumonia, chronic liver disease, hypertension, ischemic heart diseases, stroke and diabetes). Results: 2,326 participants (1,331 men and 995 women) died until the end point of follow-up (December 31, 2014). Multivariate adjusted HRs (95% CIs) for all‐cause death were 0.91 (0.81 - 1.03) for 2-4 cups of coffee/month, 0.79 (0.69 - 0.91) for 2-6 cups of coffee/week, 0.83 (0.75 - 0.92) for 1≤cup of coffee/day (p for trend<0.001) compared with those who drank ≤1 cup of coffee/month. Corresponding to green tea, multivariate adjusted HRs (95% CIs) were 0.94 (0.84-1.06), 0.82 (0.70-0.96) and 0.76 (0.63-0.93) (p for trend<0.001). Inverse association were also observed between coffee drinking and death due to chronic liver disease. As compared person who drank ≤1 cup of coffee/month, multivariate adjusted HRs (95% CIs) for chronic liver disease related death were 0.88 (0.44-1.77) for 2-4 cups of coffee/month, 0.47 (0.18-1.22) for 2-6 cups of coffee/week, 0.51 (0.27-0.97) 1≤cup of coffee/day. Neither coffee nor green tea drinking were not significantly associated with cancer death. Conclusions: Our community based prospective cohort study suggested that coffee and green tea drinking was associated with reduced risk of all‐cause death. Furthermore, coffee drinking was inversely associated with chronic liver disease related death.

Measurement of standardized anthropological ligature marks and forensic science analysis at the scene of death by strangulation

이근태 연세대학교 일반대학원 2023 국내박사

Death by strangulation can be classified as hanging, ligature strangulation, or manual strangulation. Hanging is the most frequent method of suicide. In contrast, ligature strangulation is more common in homicides and is rarely observed in suicides or sexual asphyxia involving neck compression. Ligature marks on a victim’s neck in a death associated with strangulation provide important evidence. As deaths by hanging and ligature strangulation both result from the use of ligatures, it can be difficult to distinguish between suicide and homicide during death scene investigations. The purpose of this study was to provide guidelines to investigators through forensic analysis and validation of standardized anthropological string measurement methods. In particular, this is the first such study attempted in Korea or abroad. The current method of ligature mark measurement used for death by strangulation in the police has several problems, such as a lack of standardization for anthropometric points, measurement methods, and tools. To address this problem, in this study, a new ligature mark measurement method was developed and anatomically tested by analyzing a series of hanging death cases. The current (A) and new (G) methods for measuring ligature marks were compared by analyzing 18 hanging death cases from 2018 in the northern area of Seoul, the Republic of Korea. The new measurement method involved four anthropometric points (G1, G2L, G2R, and G3) based on the labrale inferius, otobasion inferius, and external occipital protuberance. On comparing the averages of the measured values obtained using the new and current methods, the G1-A1 difference was 3.9 cm (range –1.4 to 1.1 cm) and the G2-A2 difference was 0.6 cm (range –2.6 to 0.9 cm for the left and –1.6 to 1.4 cm for the right). Only one case of ligature strangulation death occurred between 2016 and 2018, and although it could have been misjudged as a homicide, it was determined to be a suicide through various forensic scientific analyses. In this case, the victim was found squatting next to a dental unit with the control panel within reach. The position of the knot at the front of the neck was consistent with that observed in cases of suicide. Bloodstain pattern analysis confirmed a longitudinal flow pattern. There was no evidence that anybody had visited the clinic, and autopsy findings revealed no drugs in the victim’s system. Furthermore, no other remarkable findings were observed, and homicide was eventually ruled out as a potential cause of death. In conclusion, this study will help solve cases of death by strangulation by providing investigators with a consistent and reliable evidence analysis method through effectiveness evaluation, standardized anthropological ligature measurement methods, and forensic scientific analysis. Overall, the findings of this study could contribute to the safety and preservation of life in society. By preventing unjust deaths, human rights can be protected and dignity of life can be preserved. 목 졸림 사망(strangulation death)은 외부 힘에 의한 목 졸림 때문에질식하여 사망하게 되는 것을 말하고 목맴(hanging), 끈 졸림(ligature strangulation), 손 졸림(manual strangulation)으로 구분된다. 목맴은 세계적으로가장많이사용하는 자살 방법이다. 끈 졸림 사망은 대부분 타살에서 많이 나타나고드물게자살과 성적 질식에서 확인된다. 변사자의 목에 남겨진 끈 자국은목졸림에관한 중요한 증거이다. 본 연구는 목 졸림 사망과 관련된 분석 및증거수집의법과학적 능력을 향상시키기 위한 유효성 평가와 표준화된 체질인류학적기준및 지침을 제공하는 것을 목적으로 한다. 목맴과 끈 졸림 사망은 모두 끈을 이용한 사망이기 때문에 자살과타살의구분이 어려울 수 있다. 이 두 종류의 사망 사건에 대해 연구를 진행했다. 경찰과학수사에서 현재 사용하고 있는 끈 자국 측정방법은 체질인류학적계측점과계측 방법 및 계측 도구의 기준이 명확하지 않기 때문에 끈 자국 측정값의오류가발생할 수 있고 증거로서 일관성과 신뢰성을 보장하지 못하는 문제가있다. 이를 해결하기 위해 목맴 사망에서 새로운 끈 자국 측정방법의 해부학적연구및사건 분석을 진행했다. 또한, 타살로 잘못 판단할 수 있었던 dental unit을이용한 끈 졸림 사망 사건을 자살로 종결한 특이한 사건 1례를 연구했다. - 45 - 2018년 1년 동안 서울 북부지역에서 발생한 총 28건의 목맴 사망사건중부패등의 이유로 분석할 수 없는 10건을 제외하고 18건을 대상으로 했다. 그리고법과학적 사건 분석과 끈 자국 측정을 위한 기존(A)과 새로운 방법(G)을비교분석했다. 새로운 측정방법은 아랫입술 점, 아래 귓바퀴 뿌리 점, 바깥 뒤통수뼈용기의체질인류학적 계측 점 등을 기준으로 4개의 항목(G1, G2L, G2R, G3)을측정했다. 측정값에 대한 차이의 평균을 비교하면 G1과 A1은 3.9 cm, G2와 A2는각각0.6 cm로 확인됐고 차이의 편차를 비교하면 G1과 A1은 –1.4에서 1.1 cm, G2L과A2L은 –2.6에서 0.9 cm, G2R과 A2R은 –1.6에서 1.4 cm로 분석되었다. 그리고 2016년에서 2018년 동안 서울 북부지역에서 2016년에 오직한건의끈졸림 사망 사건이 발생했다. 변사자는 치과의사로 dental unit 옆에서끈에의해목이 졸려 사망한 상태로 발견되었다. Dental unit의 조절 버튼이손이닿는거리에 있었고 리클라인 버튼을 누르면 끈이 목을 조이는 원리였다. 현장재구성에서 스스로 끈 졸림의 구성이 가능했고 끈의 매듭은 자살의 형태와일치했다. 혈흔 형태 분석을 통해 확인된 세로 흐름 패턴은 자세의 이동이 없었음을방증했다. CCTV 분석결과 아무도 치과의원을 방문하지 않았고 부검결과의식을잃을 수 있는 약물이 발견되지 않았다. 비정상적인 성적 또는 자기색정에대한기록은 없었고 어떤 죽음의 위협도 받지 않았다. 다툼흔이나 방어흔이관찰되지않았고 그 외 주목할 만한 소견은 관찰되지 않았다. 따라서 타살은배제되었다. 결론적으로 본 연구는 끈 졸림에 의한 사망 사건 현장에서 표준화된체질인류학적 끈 자국 측정 방법의 유효성 평가 및 법과학적 분석을 통해 일관되고신뢰할 수 있는 증거 분석을 수사관에게 제공함으로써 사건 해결에 기여할수있다. 나아가 사회 정의 및 생명의 안전과 예방에 도움을 주고 고인의 억울한죽음이없도록 함으로써 국민의 인권을 보호하고 생명 존엄의 가치를 보장할수있다.

일부 의과대학생들의 사망진단서 작성의 정확성 평가 : 사망진단서 작성법 교육 유형에 따른 비교

김현애 충남대학교 보건·바이오산업기술대학원 2008 국내석사

The purpose of this research was to provide a guideline for educational method of completing the death certification as analyzing the situation of death certificates written by some medical students among the educational groups. The self-administered questionnaires was performed, during the period between May, 2007 and August, 2007, to 380 medical students in senior. This survey was fulfilled a self-administrated questionnaire and investigated during 4 months from beginning of May to end of Aug 2007. The survey used in study was composed by 10 cases to write the death certificate, educated or uneducated, type of educated. The study results were analyzed and authors came to the following major findings, by one-way analysis(ANOVA) with educational methods as independent variables and degree of 4 causes of death,underlying cause of death and errors as dependent variables. 1. The level of the cause of death report by senior medical student who tested against same ten examples are the average value by four causes of death has 9.6±3.8 score, by underlying cause of death being stated lowest in the sequence of events has 4.8±1.7 score, by underlying cause of death being defined from coder has 5.6±1.5 score. 2. The average comparison for framing method of writing the cause of death against of type of education(uneducated group, theory-educated group, sampling-educated group)has statistically difference among three groups, the theory educated group had 10.1±4.0 score, higher than the uneducated group had 7.5±3.3 score, but the sampling educated group had 10.6±3.3 score, is much higher than other group in the average value by four causes of death. 3. There were statistically difference among three groups in the underlying cause of death being stated lowest in the sequence of events, the sampling educated group had 5.5±1.5 score higher than the theory educated group had 4.7±1.6score, than uneducated group had 3.9±1.9 score(p<0.05). 4. There was no difference between the theory educated group and uneducated group in the underlying cause of death by defined from coder; the sampling educated group had 6.1±1.4 score, the theory educated group had 5.5±1.4 score, than uneducated group had 5.1±1.7 score. 5. The total number of error following the type of education is that uneducated group has 16.5±4.9 score, the theory educated group has 14.7±5.8 score and the sample educated group has 8.3±4.0 score, these was statistically difference (p<0.05), but it couldn't be major errors between the uneducated group and the theory educated group. The result of study which showed that the death certificate can be difference according to the education for the method of writing "Death certificate"and it'sbetter to being been by sample education more then by theoretical education to improve the quality of statistics by the cause of death

Death and Life, So Far Yet So Close: Fearing Death Shapes a Hedonic Life, Whereas Accepting Death Shapes a Eudaimonic Life

구자일 서울대학교 대학원 2025 국내박사

Confronted with the universal reality of mortality, humans adopt diverse attitudes toward death. Some fear it (i.e., fear of death), some accept it as a natural part of life (i.e., neutral acceptance), and others embrace it as a transition to a blissful afterlife (i.e., approach acceptance). However, the implications of these attitudes for life, particularly concerning well-being, remain unclear. The present study bridges two research streams—death attitudes and death awareness—to address this gap. Specifically, it examines how these attitudes influence well-being in the context of death awareness and steer individuals toward either a hedonic (self-indulgent) life or a eudaimonic (meaningful) life, thereby shaping overall well-being. Across seven studies (total N = 2,366), we provide converging evidence that fearing death functions negatively, whereas accepting death functions positively in these processes. When death awareness is experimentally heightened, individuals with greater fear of death associate more negative words (Study 1), write with more negative sentiments (Study 2), and experience larger declines in well-being (Study 3). In daily life, they cope less effectively with death (Study 4), prioritize hedonic motives, and engage more frequently in hedonic behaviors, which reduces well-being (Studies 5–7). In contrast, individuals with higher approach acceptance exhibit a more positive response to death, aspire to lead a more eudaimonic life, and report greater well-being. Individuals with higher neutral acceptance, however, show inconsistent effects. Altogether, these results highlight how death attitudes—specifically fear of death and approach acceptance—profoundly influence reactions to death awareness, shape lifestyle patterns, and ultimately affect well-being. 모든 인간은 죽음이라는 공통된 운명에 직면하지만, 죽음을 바라보는 태도는 사람마다 다르다. 일부는 죽음을 두려워하며(즉, 죽음에 대한 공포), 일부는 죽음을 삶의 자연스러운 일부분으로 받아들이며(즉, 중립적 수용), 또 일부는 죽음을 행복한 사후 세계로의 전환으로 여긴다(즉, 접근적 수용). 그러나 이러한 죽음에 대한 태도가 삶, 특히 웰빙에 미치는 영향에 대해서는 충분히 밝혀지지 않았다. 본 연구는 죽음에 대한 태도와 죽음 인식이라는 두 가지 심리학적 연구 흐름을 통합하여 이 문제를 탐구한다. 구체적으로, 본 연구는 이러한 태도가 죽음 인식(언젠가 죽는다는 사실을 인식하는 것)과 관련하여 웰빙에 어떻게 영향을 미치며, 개인이 쾌락주의적 삶(재미와 쾌락 중심적인 삶)과 자기실현적 삶(의미와 목적 중심적인 삶)중 어떠한 삶을 살아가는지, 그리고 결과적으로 어떠한 수준의 웰빙을 경험하는지를 조사한다. 본 연구는 총 7개의 세부 연구(2,366명 대상)를 통해, 이러한 과정에서 죽음을 두려워하는 태도는 부정적인 방식으로, 죽음을 받아들이는 태도는 긍정적인 방식으로 작동한다는 일관된 증거를 제시한다. 죽음에 대한 인식이 강화되었을 때, 죽음을 두려워하는 사람들은 더 많은 부정적인 단어를 연상하고(연구 1), 더 부정적인 감정을 담아 글을 쓰며(연구 2), 웰빙 감소를 더 많이 경험한다(연구 3). 또한 그들은 삶에서 죽음에 더 효과적으로 대처하지 못하고(연구 4), 쾌락주의적 동기를 더 많이 추구하며 그러한 행동을 자주 실천하여 결과적으로 웰빙이 감소하는 경향을 보인다(연구 5~7). 반면, 죽음을 긍정적으로 받아들이는 사람들은 죽음에 대한 인식을 긍정적으로 반응하고 자기실현적 삶을 추구하여 웰빙이 증가하는 경향을 보인다. 그러나 중립적 수용은 이러한 과정에서 일관되지 않게 작용했다. 종합적으로, 본 연구는 죽음에 대한 태도가 삶과 밀접하게 연결되어 있음을 보여주며, 이는 죽음에 대한 인식에 반응하고, 생활 방식을 이끌며, 웰빙에 중요한 영향을 미친다는 것을 시사한다. 모든 인간은 죽음이라는 공통된 운명에 직면하지만, 죽음을 바라보는 태도는 사람마다 다르다. 일부는 죽음을 두려워하며(즉, 죽음에 대한 공포), 일부는 죽음을 삶의 자연스러운 일부분으로 받아들이며(즉, 중립적 수용), 또 일부는 죽음을 행복한 사후 세계로의 전환으로 여긴다(즉, 접근적 수용). 그러나 이러한 죽음에 대한 태도가 삶, 특히 웰빙에 미치는 영향에 대해서는 충분히 밝혀지지 않았다. 본 연구는 죽음에 대한 태도와 죽음 인식이라는 두 가지 심리학적 연구 흐름을 통합하여 이 문제를 탐구한다. 구체적으로, 본 연구는 이러한 태도가 죽음 인식(언젠가 죽는다는 사실을 인식하는 것)과 관련하여 웰빙에 어떻게 영향을 미치며, 개인이 쾌락주의적 삶(재미와 쾌락 중심적인 삶)과 자기실현적 삶(의미와 목적 중심적인 삶)중 어떠한 삶을 살아가는지, 그리고 결과적으로 어떠한 수준의 웰빙을 경험하는지를 조사한다. 본 연구는 총 7개의 세부 연구(2,366명 대상)를 통해, 이러한 과정에서 죽음을 두려워하는 태도는 부정적인 방식으로, 죽음을 받아들이는 태도는 긍정적인 방식으로 작동한다는 일관된 증거를 제시한다. 죽음에 대한 인식이 강화되었을 때, 죽음을 두려워하는 사람들은 더 많은 부정적인 단어를 연상하고(연구 1), 더 부정적인 감정을 담아 글을 쓰며(연구 2), 웰빙 감소를 더 많이 경험한다(연구 3). 또한 그들은 삶에서 죽음에 더 효과적으로 대처하지 못하고(연구 4), 쾌락주의적 동기를 더 많이 추구하며 그러한 행동을 자주 실천하여 결과적으로 웰빙이 감소하는 경향을 보인다(연구 5~7). 반면, 죽음을 긍정적으로 받아들이는 사람들은 죽음에 대한 인식을 긍정적으로 반응하고 자기실현적 삶을 추구하여 웰빙이 증가하는 경향을 보인다. 그러나 중립적 수용은 이러한 과정에서 일관되지 않게 작용했다. 종합적으로, 본 연구는 죽음에 대한 태도가 삶과 밀접하게 연결되어 있음을 보여주며, 이는 죽음에 대한 인식에 반응하고, 생활 방식을 이끌며, 웰빙에 중요한 영향을 미친다는 것을 시사한다.